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Likewise, if Marxsen argues that the Christ-kerygma requires to be legitimated (namely, by the Jesus-kerygma), Bultmann evidently reasons to much the same effect by repeatedly stating that the kerygma (by which he means, of course, what Marxsen distinguishes as the Christ-kerygma) is and must be legitimated by "the Christ event of the past," the norm for such legitimation being precisely the apostolic preaching. This becomes clear, at any rate, when the following equivalences in Bultmann's use of terms are taken into account: "the Christ event of the past" = "the that of Jesus' proclamation" = "Jesus' person, its being here and now, its event, its commission, its personal address" = the event Jesus" = "Jesus the historical person" = "the Jesus of " history [as a fact of the past]."

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